《道法會元》Vol. 152

This scripture documents a complete Daoist rain-praying ritual, divided into three main sections:

First is the memorial petition presented by the Daoist priest (referring to himself as "your subject [name]") to the deities. Identifying as a "successor-disciple of the teaching," the priest reports the drought situation to the Dongxuan (Cavern of Mystery) Teaching Master Miaoxing Zhenren (Marvelous Practice Perfected Person) and the Divine Empyrean Jade Pivot Azure-Numinous Thunderclap Celestial Emperor, requesting deities like the "Lord of Wind-Fire Primordial Radiance" to lead celestial troops in bringing timely rain on specified dates. The petition seeks to dispel the drought demon (旱魃) and deliver the people from suffering. Following standard format, it concludes with the date and the priest's religious rank.

The second section involves ritual talismans (Fulu). Several important types are mentioned: the "Fire Phoenix Talisman" representing southern fire virtue (De), the "Great Brahma Golden Brahma" symbolizing western metal virtue, and the "Cloud Seal Script of Taiji's Origin" - the highest form of primordial spiritual talisman. By inscribing these Qi-infused talismans, the priest summons five Thunder Department Perfected Lords including the Wind Earl and Fire Earl to assist in rainfall.

The final part details the sealing and delivery procedure. The completed talismans are placed in special containers, sealed internally and externally, then submitted through the celestial bureaucracy of the "Five Thunder Envoy Bureau." The "yellow silk vermilion inscriptions" refer to official documents written with cinnabar on yellow paper, while the "Supreme Cavern-Mystery Numinous Chapter of Primordial Beginning" denotes the highest-grade talisman, symbolizing direct transmission of the will of Yuanshi Tianzun (Celestial Worthy of Primordial Beginning, the supreme Daoist deity).

This scripture belongs to Daoist Thunder Rites (a ritual practice summoning thunder deities for rainfall), documenting the ceremonial procedure for priests to invoke thunder generals for cloud-gathering and rain-making.

First, it lists several key thunder deities:

• The Swift-Fire Decree-Enforcing Celestial Lord (Xuahuo Lüling Tianzhen Jun)
• The Great Unity Moon-Spirit Celestial Lord (Taiyi Yuebo Tianzhen Jun)
• The Great Unity Fire-Bell Celestial Lord (Taiyi Huoling Tianzhen Jun)
• The Great Unity Wood-Lang Celestial Lord (Taiyi Mulang Tianzhen Jun)
• The Nine-Yang Iron-Faced Celestial Lord (Jiuyang Tiemian Tianzhen Jun)
• The Sun-Valley Fire-Thunder Celestial Lord (Yanggu Huolei Tianzhen Jun)
• The Cavern-Mystery Supreme Truth Divine Lord (Dongxuan Zhizhen Shenjun)

These deities are celestial generals governing thunder and rainfall.

The ritual procedure is then detailed: After selecting an auspicious date, time, and location, the Thunder Ministry’s messenger, General Liu Ju (of the Three-Five Generals), swiftly delivers the decree. The presiding priest (referred to as "this humble servant") reverently inscribes the talismanic script, seals it with the stamp of the "Five Thunder Envoy Court of the Jade Mansion of Divine Empyrean" (Shangqing Shenxiao Yufu Wulei Shiyuan), and states the purpose of the ritual—beseeching the thunder deities to open the heavenly gates, manifest thunder’s might, and send down nourishing rain. This act aims to relieve earthly drought while upholding the Dao’s covenant of righteousness.

The talisman’s conclusion specifically summons the Cavern-Mystery Commander, the Three-Five-Nine-Yang Iron-Faced Divine King General Liu, urging him to swiftly deliver the petition to the Thunder Ministry and setting a precise time for rainfall. Offerings must include incense, flowers, lamps, candles, tea, wine, and fruits, along with burning golden paper "armored horses" (paper effigies of soldiers and steeds) as advance notice toward the southeast (the Xun position) a day prior. A follow-up urging is performed at dawn the next day.

Finally, the document notes the generation of the lineage master (inheritor of the Daoist tradition) and the exact date of submission to the thunder pantheon, emphasizing that Thunder Rites must balance the Dao’s awe-inspiring majesty with heaven’s virtue of nurturing life. The entire process reflects the Daoist Thunder Rites’ cultivation principle of "humanity aligning with heaven" (yi ren he tian), where rigorous liturgy bridges the celestial and mortal realms.

This scripture passage describes the talismanic documents used by Daoist priests in rain-summoning rituals. The priest declares himself an envoy carrying out the will of Heaven, as severe drought has withered crops and caused widespread suffering among the people. The Daoist Patriarch (referring to the highest deities) has bestowed upon him ritual commands and magical talismans (Fulu), authorizing him to immediately mobilize the Thunder Department's divine generals to summon wind and rain. Addressing these thunder deities, the priest states: "You must unite in assisting me to fulfill Heaven's mandate."

The summoning protocol details how the Dongxuan Thunder Lord (a high-ranking thunder general) is commanded to deploy lightning, wind, and rain, pouring down heavenly waters in torrents. The priest emphasizes the mutual dependence between himself and the thunder generals—meritorious service will be rewarded, while negligence will be punished—and demands immediate execution.

The text lists thunder generals' formal titles like "Iron-Faced Commander Liu of the Three-Five-Nine Yang Forces," instructing them to return to the ritual altar (Fatan) at appointed times to circulate Qi (vital energy) and unleash thunderous rainfall. Each command concludes with "urgently enacted by fire" to denote emergency.

The latter section meticulously records talisman production methods: written with cinnabar on blue paper measuring nine inches long and 1.5 inches wide, bound with colored threads after inscription, then burned with aloeswood incense. A "house letter format" appears—a formal report from the priest to his lineage master, the Dongxuan Ritual Master.

The complete text demonstrates the Thunder Method (Leifa) ritual process—summoning thunder deities through talismanic documents to relieve drought—including deity invocation, command issuance, and talisman creation. This embodies the Daoist religious concept of "acting as Heaven's agent to transform the world."

This scripture documents a Daoist ritual petition for rain, primarily divided into two sections.

The first half constitutes the formal memorial submitted by the Daoist priest to the founding master (Dongxuan Fashi Mingdao Zhenren, the Perfected One of Illuminated Way from the Cavern Mystery lineage). The general meaning states: Due to prolonged drought in a certain region, a petition had already been submitted to the celestial court requesting Marshal Liu Ju from the Thunder Department (the Daoist bureau governing thunder and lightning) to intervene. However, the designated deadline passed without rainfall. As the populace grows increasingly anxious from the drought, with crops withering under the scorching heat, the priest establishes a new deadline and earnestly requests the master to preside over the ritual. The petition seeks celestial orders for the Thunder Department deities—including the gods of wind, clouds, thunder, rain, and lightning, along with the Dragon Pool ruler and local earth deities—to assemble at the designated location and perform rain-making rituals to restore vitality to the people.

The second half meticulously records the specific rain-summoning operations: If three consecutive days of ritual prove ineffective, the "altar-flipping" (fantan) ceremony must be performed. The method involves preparing five directional wine bowls at night. When dark clouds gather, first summon the Barbarian Thunder (a type of thunder deity) from the east to strike, then create thunder resonance by plunging fired bricks into water vats. Should this still fail to produce results, the priest continues silent meditation to establish resonance, repeating the brick-immersion ritual.

The recurrent term "deadline" (xian) refers to the phased petition procedure with set time limits, while "altar-flipping" denotes the special ritual modification when conventional prayers prove ineffective. These elements reflect the Thunder Method (leifa) philosophy of "human resonance with heaven"—where priests employ talismans (fulu), incantations and rituals to communicate with nature deities, attempting to regulate celestial phenomena through this sacred interplay.

This scripture records the complete documentation format and ritual procedures for a Daoist rainmaking ceremony. The main content is divided into three parts:

First is the official format of the rain petition document, which must specify the exact date and the recipients (four Thunder Department deities including the Celestial Lord of Wind and Fire of Primordial Radiance). It petitions for "thunderous peals and torrential rains," emphasizing immediate execution upon receiving the talismanic decree. The document concludes with the date of submission and the officiating priest's title.

Next are detailed ritual arrangement requirements: Women must participate in the ceremony from the Kan position (north), using a specific "Great ○ General Talisman" (Fulu) where the characters "A Shi Yun" should be altered to "A You Yun." When setting up the altar, the direction of the Moon Comet Star must be inverted, with a water vat placed at the central palace position. The Nine Palaces and Five Directions should follow previous arrangements, along with prepared items like braziers and charcoal bricks.

Finally, there's a separate petition copy addressed to Marshal Zhu of the Supreme One Moon Comet, containing devotees' appeals and explanations for previous unanswered petitions, once more urging the deity to "pour heavenly ladles to bestow sweet rain." The document must bear the exact date and be signed by the presiding priest.

The scripture also mentions specifications for crafting iron talismans: nine inches long and six inches wide, symbolizing the round heaven and square earth. They must be measured using the priest's celestial jade ruler, emphasizing the use of purified iron materials without deviation from prescribed dimensions. This reflects Daoist rituals' strict regulations on ritual implements' forms.

This scripture primarily documents several types of ritual documents and talismanic methods used in Daoist ceremonies, drawn from the Daofa Huiyuan (Compendium of Daoist Rituals) concerning Thunder Magic (Leifa) – a Daoist practice for summoning wind and rain.

First is the "Thanksgiving Memorial Format" (Xiezhuangshi), a formal document through which a Daoist priest expresses gratitude to the deities. The priest refers to themselves as "your servant" (chen) and records the date, the supplicant’s name, and the matter for which they prayed, now fulfilled through divine response. The text specifies offerings such as gold-leaf paper money, paper horses, dragon chariots and phoenix carriages (symbolic paper effigies representing divine vehicles), along with five live fish, geese, sheep, chickens, and wine, to be presented before the Thunder Altar (Leitan, the ritual platform for Thunder Magic) as thanks.

Next is the "Merit Report Format" (Yangong Dieshi), an official dispatch addressed to the Thunder Department deities, reporting results and requesting rewards or punishments. Issued by the Five Thunder Envoy Bureau (Wulei Shiyuan, the administrative body overseeing Thunder Magic), it details the time and outcome of a petitioner’s request. The text emphasizes rewarding merit and penalizing failure, reflecting the Daoist principle of "cosmic resonance" (Tianren Ganying). The document must bear the priest’s ritual seal.

Following this are instructions for drawing and using the "Moon Comet Talisman" (Yuebei Fu). This talisman must be inscribed on a nine-inch square of yellow paper, incorporating esoteric incantations (mizhou) like "Om Hum Zha Li." The process requires specific visualization (Cunxiang, meditative focus): the priest imagines themselves in the Li Palace (southern direction), summoning a female marshal (a guardian deity) depicted nude, wielding a sword, with disheveled hair astride a black dragon. The practitioner mobilizes Kidney Qi (Shenqi, as the kidneys govern water in Daoist physiology) and exhales breath into the talisman to empower it.

Lastly, the text mentions the "Sunshine Petition" (Qiqing Xingyi), a document format for clear weather requests, similar to the earlier examples, submitted by ordained disciples (Sijiao Dizi, formally initiated lineage holders). Collectively, this passage illustrates how Song-dynasty Thunder Magic integrated standardized documents, talismans, and visualization to communicate with the divine.

This is a formal memorial submitted by a Daoist priest to celestial deities, primarily requesting the manifestation of thunder deities to dispel calamities. The document follows the complete Daoist memorial format and includes specifications for talismanic incantations.

The priest, identifying himself as a "successor-disciple of the tradition," first addresses the Mystic Practice Perfected Lord (Miaoxing Zhenren), the sovereign of the Dongxuan (Cavern of Mystery) lineage, and the Thunder Emperor (Leiting Dijun), the chief deity of the Daoist thunder pantheon. He reports that an ominous haze has blotted out the sun in a certain region, prompting local devotees to seek relief from the disaster. With reverence, the priest composes the memorial, humbly requesting his masters to verify the efficacy of the talismanic script and command the thunder generals, including Marshal Deng, to descend at a specified date and time to the designated location. Their task is to disperse the haze, restore sunlight, and thereby manifest the majesty of the Dao while delivering relief to the people.

The document then details the specific talismanic incantation: the "Primordial Supreme Dongxuan Perfect Numinous Script" (Yuanshi Wushang Dongxuan Zhizhen Lingzhang) is to be inscribed in black ink on yellow paper, summoning the Nine Yang Iron-Faced Thunder Lord Liu to carry out the mission. The incantation explicitly demands that the thunder deity must clear the haze by the appointed time and allow sunlight to return. The talisman is to be written on crimson paper measuring nine inches in length and one and a half inches in width. Once completed, it must be rolled horizontally and burned with intense fire to signify its ascent to the celestial court.

The following day, a supplementary ritual to hasten the talisman’s effect is required, using another talisman adorned with a phoenix motif to urge the Dongxuan Thunder Lord to swiftly descend with his numinous power. The text emphasizes that the command must be executed immediately upon receipt, with Grand Marshal Liu personally overseeing the task while the priest enacts the ritual as commissioned.

A concluding note specifies that the same memorial format applies to snow-invocation ceremonies, with only the requested outcome changed to snowfall. The entire document exemplifies the Daoist liturgical practice of "communicating with heaven through writing" (yi wen da tian), where talismanic texts serve as a medium between humans and deities to resolve earthly calamities.

This passage is a talismanic document from the Daofa Huiyuan (Compendium of Daoist Rituals), primarily used to invoke thunder deities for disaster relief. The main content is as follows:

The ritual master respectfully petitions the twelve thunder lords—including the Celestial Lord of Wind and Fire from the Primordial Radiance (Fenghuo Yuanming Tianzhen Jun) and the Celestial Lord of Fire and Thunder (Huobo Fengting Tianzhen Jun)—to descend at a specified time and place. These deities will harmonize the Yin and Yang energies (Yin-Yang), circulate the primordial Qi (Xiantian Qi), dispel murky and turbid forces, restore the sun’s radiance, and revive the earth’s vitality.

The term "precious scripture" (Jinji) refers to revered Daoist texts, while "primordial inception" (Yuanshi Kaihua) denotes the chaotic state of the cosmos at its beginning. The "nine Qi" (Jiu Qi) represent the nine primordial energies of heaven and earth. The talisman specifically calls upon "the Great Divine Liu" to swiftly carry out the task, sealed with the authority of the "Five Thunder Envoy Court of the Jade Mansion of Divine Empyrean" (Shangqing Shenxiao Yufu Wulei Shiyuan).

The primary function of this talisman is to beseech the thunder gods to manifest their power, eliminating natural disasters such as locust plagues ("eradicating locust spawn"). It demonstrates celestial majesty while safeguarding the well-being of the people. The phrase "sixfold Yin congealing" (Liu Yin Ningjie) refers to the accumulation of Yin forces, while "silver realm of the nine numina" (Jiuling Yinjie) describes a sacred domain. "Fenglong" is an epithet for the thunder god. The ritual master concludes by humbly acknowledging the audacity of the petition, expressing reverence for the divine.

This is a ritual document of Daoist Thunder Magic (a method for summoning thunder deities), recording the process of a Daoist priest petitioning the celestial court and invoking the Thunder Department deities. The "Fugao" mentioned in the text refers to the specialized liturgical format used in Daoism to communicate with divine beings.

The priest, assuming the humble role of a subject, respectfully submits the petition: On this day of this month and year, the undersigned (your subject) of such-and-such rank solemnly presents this memorial to summon the divine lords of the Thunder Department. In accordance with the covenant talismans bestowed by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest deity in Daoism), this act carries the sacred authority as if the Heavenly Emperor himself were present. Your subject hereby reports on a specific matter, having already received the ritual decree from the master, and now reverently carries out the invocation by means of the talisman.

The text lists the names of the twelve principal thunder deities, including the Divine Lord of Wind and Fire of Primordial Radiance (Fenghuo Yuanming Tianzhenjun) and the Divine Lord of Fire Elder and Wind Thunder (Huobo Fengting Tianzhenjun), requesting their witness to the efficacy of the talisman and their leadership of celestial troops to descend upon a designated location at the appointed time. At that moment, the primordial Qi (Yuanqi) will be activated, bringing auspicious blossoms and snow to eradicate locust plagues and ensure abundant harvests—thus assisting the operation of the Heavenly Dao while relieving the suffering of the people, manifesting the profound virtue (De) of Daoism. The talisman’s command takes immediate effect, as if personally decreed by the Heavenly Emperor.

The concluding section specifically summons General Liu of the Three and Five (Sanwu Jiangjun) to swiftly convey the message, and identifies the issuing authority as the "Supreme Purity Divine Empyrean Jade Mansion’s Five Thunder Envoy Bureau" (a key institution of the Daoist Thunder Department). Two talismans with distinct functions are appended: the Nine Yang Talisman (requiring no fire implements) and the Lesser Yang Talisman, specifically invoking Iron-Faced Commander Liu, the Divine King, to open the celestial gate in accordance with the talisman’s instructions, ensuring the ritual’s completion by the appointed hour.

The recurring title "Divine Lord" (Tianzhenjun) is an honorific for high-ranking thunder deities, while "primordial Qi" (Yuanqi) refers to the innate vital energy of life. "Auspicious blossoms" (Qionghua) and "silver realm" (Yinjie) symbolize signs of divine favor. The entire document reflects the Daoist cosmology of "resonance between Heaven and humanity," where specific rituals facilitate communication between mortals and deities to achieve the dual purpose of dispelling calamities and invoking blessings.

This is a Daoist talismanic document (Fulu) used for exorcising evil and eliminating calamities, primarily describing how to summon divine power through rituals to eradicate disasters. Let me explain it section by section:

The opening depicts the divine manifestation: six-petal jade blossoms (symbolizing auspiciousness) appear with the movement of primordial Qi (vital energy), capable of freezing and exterminating locust larvae. Once the talisman is delivered, immediate execution is required, as if commanded by the Celestial Emperor himself.

The middle section details the deity-invocation procedure: First, the Three-Five Generals (Daoist guardian deities) must be urgently summoned, with the ritual master's seat properly arranged. The ceremony requires offerings of spirit money, paper horses (sacrificial paper effigies), wine, and fruits, followed by another invocation the next day to hasten divine manifestation.

Then appears the crucial "Great Brahma Chapter of Primordial Dongxuan" talisman, specifically designed to summon the Dongxuan Commander-in-Chief - the Iron-Faced Divine King. This high-ranking deity can swiftly mobilize thunder department generals and Auspicious Light Immortal Masters, who gather Yin energy from the Nine Netherworlds and circulate pure Yang Qi. When the jade blossoms scatter to illuminate a silver world, they secretly dispel pestilential energies and eradicate locust plagues.

The document particularly emphasizes immediate execution, as if decreed by the Dongxuan Celestial Emperor. Simultaneously, the Three-Five-Nine Yang Generals (deities of masculine energy) must be summoned, with offerings burned in the western (You) direction of the altar to expel evil.

The conclusion presents the formal petition format: A disciple inheriting the Daoist lineage solemnly composes this memorial for a specific matter, addressing the Dongxuan Teaching Master Miaoxing Zhenren and the Azure Spirit Thunder Emperor. Humbly requesting the masters' compassionate approval to issue celestial decrees clarifying heavenly laws, dispatching the Thunder Department's Swift Fire General and Thunder Lord Divine King to execute thunder rituals at designated times and locations - using thunderbolts to shatter demonic essences, annihilate calamitous ghosts, burn illicit shrines, and sweep away evil manifestations. Thus demonstrating celestial majesty while delivering the people. The document concludes with the date and the ritual master's name.

The entire talisman begins with the sacred inscription "Primordial Supreme Dongxuan Numinous Chapter" written in ink on yellow silk, signifying its divine nature. Through this complete thunder ritual system, it harnesses the power of thunder to eliminate public calamities.

This is a command document from Daoist Thunder Rituals (techniques for harnessing thunder's power), describing the process by which a ritual master summons Thunder Ministry deities to carry out missions through specific ceremonies.

The text begins with "Imperial Decree of the Primordial Script," indicating the activation of talismanic incantations transmitted by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) under the command of the Heavenly Emperor. The master respectfully composes a memorial to petition the celestial court before issuing the command. It lists the titles of several Thunder Ministry deities: the True Lord of Wind and Fire of the Primal Radiance, the True Lord of Fire Elder and Wind Thunder, the True Lord of Thunder Sovereign Yanbo, and seven others—ten thunder gods in total—summoned to lead thunder generals and troops to a specified location at an appointed time to execute their duties.

Their tasks include: riding lightning chariots, hurling sky-shaking thunderbolts, burning illicit shrines, annihilating demonic factions, capturing wandering spirits, and manifesting the Thunder Ministry's majesty. The document emphasizes that the talismanic command carries the authority of the Heavenly Emperor himself and must be executed with urgency.

The latter half details the format of the talisman: there are two types, the "Lesser Yang Talisman" and the "Greater Yang Talisman," delivered by Thunder Lord Liu of the Nine Yang Iron Face. It demands the activation of thunderbolts at the designated time to eradicate evil entities. Finally, it prescribes offerings such as spirit-horse paper effigies, crimson spirit-money, and fire dragons, accompanied by clear wine and the blood of chickens, geese, and goats, along with the recitation of awe-inspiring incantations to catalyze the ritual.

The entire document exemplifies the Thunder Ritual principle of "summoning deities through talismans," where ritual masters communicate with Thunder Ministry generals to harness divine power for vanquishing evil and upholding the Dao. The repeated emphasis on "the talisman's arrival being as the Emperor's own presence" underscores the Daoist belief in talismans' sacred efficacy as instruments of celestial will.

This scripture records a ritual for summoning thunder deities (divine generals who govern lightning and thunder in Daoism). The main content is divided into several sections:

The first section introduces the Fire Phoenix Talisman (Fulu) and Golden Brahma Talisman—two specific talismans used to summon Marshal Deng (full title "Swift Fire Commander Yan Tian, Lord of Thunder"), the chief deity of the Thunder Department. When using these talismans, one must rapidly recite the sacred incantations of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), commanding the thunder generals to lead the Five Directional Savage Thunders (five types of immensely powerful lightning) to incinerate illicit shrines and demonic temples with golden-flashing, fire-hurling thunderbolts, executing evil spirits and manifesting celestial authority to deliver sentient beings. Once activated, the talisman's power is equivalent to the Jade Emperor's personal decree.

The operational method requires selecting an auspicious year, month, day, and hour to inscribe the imperial edict with cinnabar, summoning the Three-Five Generals (collective term for thunder deities) to execute the command. Offerings of crimson paper money, wine, and fruits must be arranged according to fixed ritual protocols. The most crucial step involves burning the "Message Incense Talisman" in the temple's incense burner—this talisman must be crafted from half-inch thick, one-inch wide, and 1.5-inch tall lignum aloes wood. The front side bears the "Iron Face Talisman" inscribed in cinnabar with layered sigils, while the back specifies the petition details. It can be secretly delivered to the temple for burning, but must avoid witnesses to prevent complications.

Subsequent sections describe talismans with different functions:

• The Golden Brahma Talisman and Wind Talisman summon deities to circulate true Qi, generating tempestuous winds as retribution
• The Jade Case Talisman and Cloud Talisman command deities to activate six Yin energies, soaring through the Great Void (celestial realm) to manifest power
• The Thunder Talisman enables deities to mobilize primordial Qi, unleashing crashing thunderbolts
• The Lightning Talisman empowers deities to perform supernatural feats of golden-flashing fire and sky-traversing lightning

A special note emphasizes that when using these talismans, one must burn both black and crimson paper money over the incense burner, while tracing the "Sealed Agreement Sigil" in the flames and writing the character "nine" nine times consecutively. The entire ritual underscores that "the talisman's arrival carries the Emperor's personal authority," meaning its efficacy equals an imperial decree from the Jade Emperor himself.

This is an official dispatch document (a type of Daoist ritual text) used in Thunder Magic (Leifa), a Daoist practice specializing in summoning thunder to exorcise evil. The text invokes multiple thunder deities:

The Celestial Lord of Thunder (Tianjun) is the supreme deity governing thunder rituals. Marshal Deng Tianjun of the Swift Fire Command (one of the thirty-six thunder generals, renowned for his speed and ferocity) is responsible for executing specific orders. The document also calls upon the Great God of the Local Altar (a regional guardian deity) and the Six Household Guardian Deities (six protective spirits assigned to each household) to assist the thunder generals in their mission.

The procedure is as follows: First, the ritual master reports the disturbances caused by evil entities to the Celestial Lord of Thunder, who then instructs Marshal Deng Tianjun to handle the matter according to established protocols. Simultaneously, a dispatch is issued to the local Great God of the Altar, demanding cooperation with the thunder generals to cleanse the area of demonic influences. A separate directive is sent to the household’s guardian deities, ordering them to investigate the root cause of the infestation and join the thunder generals in destroying the evil’s lair.

The text repeatedly emphasizes "permanently severing the root," reflecting the Daoist approach to exorcism, which seeks not just temporary relief but complete eradication. The document concludes with the date of issuance and the ritual master’s signature, demonstrating the strict liturgical (Keyi) protocols governing Daoist magical practices.

Both documents follow a similar structure: the first section is a "dispatch" (Die) addressed to local deities, while the latter is a "directive" (Zha) for household gods, forming a coordinated exorcism system that unites celestial and earthly forces.